953 英翻中 (653) The Ecclesiastes (三) 傳道書(三) 01/03/2025

953 英翻中 (653)                The Ecclesiastes (三)                        傳道書(三)                  01/03/2025

CHAPTER TWO Ecclesiastes 1:4–18 LIVING IN CIRCLES                                                                    第二章 傳道書 1:4-18 生活在逗圈子裡  

Everything an Indian does is in a circle,” said Black Elk, the Sioux religious leader. “Even the seasons form a great circle in their changing and always come back again to where they were. The life of a man is a circle from childhood to childhood.…”                                                                                                蘇族宗教領袖黑麋鹿說道, "印第安人所做的一切都是在逗圈子, 即使是季節的變化. 也會形成一個大循環，並且總是會回到原來的位置。人的一生是從童年到童年的一個循環…"             You would think Black Elk had been studying the first chapter of Ecclesiastes, except for one fact: for centuries, wise men and women in different nations and cultures have been pondering the mysteries of the “circles” of human life. Whenever you use phrases like “life cycle,” or “the wheel of fortune,” or “come full circle,” you are joining Solomon and Black Elk and a host of others in taking a cyclical view of life and nature.                                                                                                                                                   你可能會認為黑麋鹿一直在研究《傳道書》第一章，但有一個事實除外：幾個世紀以來，在不同國家和文化的智慧男女都在人類生活圈內打轉。每當你使用「生命週期」、「幸福之輪」或「回到原點」等短語時，你就加入了所羅門和黑麋鹿以及其他許多其他人的行列，對生命和自然採取了逗圈子的觀點。                                                                             But this “cyclical” view of life was a burden to Solomon. For if life is only part of a great cycle over which we have no control, is life worth living? If this cycle is repeated season after season, century after century, why are we unable to understand it and explain it? Solomon pondered these questions as he  looked at the cycle of life “under the sun,” and he came to three bleak conclusions: nothing is changed (1:4–7), nothing is new (1:8–11), and nothing is understood (1:12–18).                                                 但這種「循環」的人生觀，對所羅門來說是一種負擔。因為如果生命只是我們無法控制的逗圈子的一部分，生命還值得過嗎？如果這個循環一季又一季、一個世紀又一個世紀地重複著，為什麼我們無法理解和解釋它呢？ 所羅門在審視「日光之下」的生命循環時思考了這些問題，並得出了三個慘淡的結論：沒有任何改變（1:4-7），沒有什麼是新的（1:8-11） ，也沒有什麼是可以理解的（1:12-18）。                                                                                                                                                                        

Nothing Is Changed (1:4–7)                                                                                                                        一切都沒有改變 (1:4-7)                                                                                                                            In this section, Solomon approached the problem as a scientist and examined the “wheel of nature” around him: the earth, the sun, the wind, and the water. (This reminds us of the ancient “elements” of earth, air, fire, and water.) He was struck by the fact that generations of people came and went, while the things of nature remained. There was “change” all around, yet nothing really changed. Everything was only part of the “wheel of nature” and contributed to the monotony of life. So, Solomon asked, “Is life worth living?”                                                                                                                                            在本節中，所羅門以科學家的身份解決了這個問題，並檢查了他周圍的「自然之輪」：地球、太陽、風和水。 （這讓我們想起了古老的土、空氣、火和水的「元素」。）令他震驚的是，世世代代的人們來了又去，而自然界的事物卻依然存在。到處都有“變化”，但什麼也沒有真正改變。一切都只是「自然之輪」的一部分，加劇了生活的單調。因此，所羅門問道：“生命值得過嗎？”                                                                                                                                                                      Solomon presented four pieces of evidence to prove that nothing really changes.                                      在本節中，所羅門以科學家的身份解決了這個問題，並檢查了他周圍的「自然之輪」：地球、太陽、風和水。 （這讓我們想起了古老的土、空氣、火和水的「元素」。）令他震驚的是，世世代代的人們來了又去，而自然界的事物卻依然存在。到處都有“變化”，但什麼也沒有真正改變。一切都只是「自然之輪」的一部分，加劇了生活的單調。因此，所羅門問道：“生命值得過嗎？”                                                                                                                                                          The earth (v. 4). From the human point of view, nothing seems more permanent and durable than the planet on which we live. When we say that something is “as sure as the world,” we are echoing Solomon’s confidence in the permanence of planet Earth. With all of its diversity, nature is uniform enough in its operation that we can discover its “laws” and put them to work for us. In fact, it is this “dependability” that is the basis for modern science.                                                                                             地球（4節）。從人類的角度來看，沒有什麼比我們所處的星球更永恆、更持久的了。當我們說某件事「與世界一樣確定」時，我們是在呼應所羅門對地球永恆的信心。儘管大自然具有多樣性，但它的運作卻足夠統一，我們可以發現它的“法則”，並讓它們為我們所用。事實上，正是這種「可靠性」才是現代科學的基礎。                                                                                                     Nature is permanent, but man is transient, a mere  pilgrim on earth. His pilgrimage is a brief one, for death finally claims him. At the very beginning of his book, Solomon introduced a topic frequently mentioned in Ecclesiastes: the brevity of life and the certainty of death.                                                               自然是永恆的，人卻是短暫的，只是地球上的朝聖者。他的朝聖之旅很短暫，因為死亡最終奪走了他的生命。所羅門在書的一開始就引入了傳道書中經常提到的一個主題：生命的短暫和死亡的確定性。                                                                                                                                                 Individuals and families come and go, nations and empires rise and fall, but nothing changes, for the world remains the same. Thomas Carlyle called history “a mighty drama, enacted upon the theater of time, with suns for lamps and eternity for a background.” Solomon would add that the costumes and sets may occasionally change, but the actors and the script remain pretty much the same; and that’s as sure as the world.                                                                                                                                                   個人和家庭來來去去，國家和帝國興衰，但一切都沒有改變，因為世界保持不變。湯瑪斯·卡萊爾稱歷史為「一場偉大的戲劇，在時間的劇場上演，以太陽為燈，以永恆為背景」。所羅門補充說，服裝和佈景可能偶爾會改變，但演員和劇本幾乎保持不變；這和世界一樣確定。                 The sun (v. 5). We move now from the cycle of birth and death on earth to the cycle of day and night in the heavens. “As sure as the world!” is replaced by “As certain as night follows day!” Solomon pictures the sun rising in the east and “panting” (literal translation) its way across the sky in pursuit of the western horizon. But what does it accomplish by this daily journey? To what purpose is all this motion and heat? As far as the heavens are concerned, one day is just like another, and the heavens remain the same.                                                                                                                                                     陽光（5節）。我們現在從地球上的生死循環轉向天上的晝夜循環。 “和世界一樣確定！”被替換為“就像白天之後黑夜一樣確定！”所羅門想像太陽從東方升起，「氣喘吁籲」（直譯）穿過天空，追尋西方地平線。但這個日常旅程能實現什麼目標呢？所有這些運動和熱量的目的是什麼？就諸天而言，一日如一日，諸天依舊。                                                                                    The wind (v. 6). From the visible east-west movement of the sun, Solomon turned to the invisible north-south movement of the wind. He was not giving a lecture on the physics of wind. Rather, he was stating that the wind is in constant motion, following “circuits” that man cannot fully understand or chart. “The wind blows where it wishes,” our Lord said to Nicodemus, “and you … cannot tell where it comes from and where it goes” (John 3:8 nkjv).                                                                                                   風（6節）。所羅門從可見的太陽的東西向運動轉向了看不見的風的南北運動。他不是在講風物理學。相反，他是在說風在不斷移動，遵循人類無法完全理解或繪製的「循環」。 「風隨意思吹，」我們的主對尼哥底母說，「你…不能分辨風從哪裡來，往哪裡去」（約翰福音 3:8 NKJV）。                                                                                                                                                              Solomon’s point is this: the wind is constantly moving and changing directions, and yet it is still—the wind! We hear it and feel it, and we see what it does, but over the centuries, the wind has not changed its cycles or circuits. Man comes and goes, but the changeless wind goes on forever.                           所羅門的觀點是：風不斷地移動和改變方向，但它仍然是 — 風！我們聽到它、感覺到它、看到它的作用，但幾個世紀以來，風並沒有改變它的週期或迴路。人來了又走，但風的變化卻永遠持續下去。                                                                                                                                                   The sea (v. 7). Solomon described here the “water cycle” that helps to sustain life on our planet. Scientists tell us that, at any given time, 97 percent of all the water on earth is in the oceans, and only .0001 percent is in the atmosphere, available for rain. (That’s enough for about ten days of rain.) The cooperation of the sun and the wind makes possible the evaporation and movement of moisture, and this keeps the water “circulating.” But the sea never changes! The rivers and the rains pour water into the seas, but the seas remain the same.                                                                                                                         海（7節）。所羅門在此描述了有助於維持地球生命的「水循環」。科學家告訴我們，在任何特定時間，地球上 97% 的水都存在於海洋中，只有 0.0001% 存在於大氣中，可用於降雨。 （這足以下十天左右的雨。） 陽光和風的配合使水分得以蒸發和移動，從而使水保持「循環」。但大海永遠不會改變！河流和雨水將水注入海洋，但海洋保持不變。                                             So, whether we look at the earth or the heavens, the winds or the waters, we come to the same conclusion: nature does not change. There is motion but not promotion. No wonder Solomon cites the monotony of life as his first argument to prove that life is not worth living (1:4–11).                                            因此，無論我們看地球或天空，無論風或水，我們都會得出同樣的結論：大自然不會改變。有運動但不促進運動。難怪所羅門引用生活的單調作為他的第一個論點來證明生活不值得過（1:4-11）。                                                                                                                                                      All of this is true only if you look at life “under the sun” and leave God out of the picture. Then the world becomes a closed system that is uniform, predictable, unchangeable. It becomes a world where there are no answers to prayer and no miracles, for nothing can interrupt the cycle of nature. If there is a God in this kind of a world, He cannot act on our behalf because He is imprisoned within the “laws of nature” that cannot be suspended.                                                                                                            只有當你審視「日光之下」的生活並將上帝排除在外時，這一切才是正確的。然後世界就變成了一個統一的、可預測的、不可改變的封閉系統。它變成了一個祈禱得不到回應、也沒有奇蹟的世界，因為沒有任何東西可以中斷自然的循環。如果在這樣的世界中存在上帝，他也無法代表我們行事，因為他被囚禁在無法懸置的「自然法則」之中。                                                            However, God does break into nature to do great and wonderful things! He does hear and answer prayer and work on behalf of His people. He held the sun in place so Joshua could finish an important battle (Josh. 10:6–14), and He moved the sun back as a sign to King Hezekiah (Isa. 38:1–8). He opened the Red Sea and the Jordan River for Israel (Ex. 14; Josh. 3—4). He “turned off” the rain for Elijah (1 Kings 17) and then “turned it on” again (James 5:17–18). He calmed the wind and the waves for the disciples (Mark 4:35–41), and in the future, will use the forces of nature to bring terror and judgment to people on the earth (see Rev. 6ff.).                                                                                                                         然而，上帝確實闖入大自然，做了偉大而奇妙的事！他確實聽並回應祈禱，並代表他的子民開展工作。他將太陽固定在適當的位置，以便約書亞能夠完成一場重要的戰鬥（約書亞記10：6-14），並且他將太陽移回原來的位置，作為向希西家王發出的信號（以賽亞書38：1-8）。他為以色列人開了紅海和約旦河（出埃及記 14；書 3-4）。他為以利亞「停了」雨（列王紀上 17 章），然後又「重新開雨」（雅各書 5：17-18）。他為門徒平息了風浪（馬可福音4:35-41），並且在未來，他將利用自然的力量給地上的人們帶來恐懼和審判（參考啟示錄6ff.）。             When, by faith, you receive Jesus Christ as your Savior, and God becomes your heavenly Father, you no longer live in a “closed system” of endless monotonous cycles. You can gladly sing, “This is my Father’s world!” and know that He will meet your every need as you trust Him (Matt. 6:25–34). Christians live in this world as pilgrims, not prisoners, and therefore they are joyful and confident.                  當你憑著信心接受耶穌基督為你的救主，神成為你的天父時，你就不再活在一個無限單調循環的「封閉系統」中。你可以高興地唱：“這是我父親的世界！”並且知道當你信任祂時，祂會滿足你一切的需要（太 6:25-34）。基督徒生活在這個世界上是作為朝聖者，而不是囚犯，因此他們是喜樂和自信的。              

         Nothing Is New (1:8–11)                                                                                                                             沒有什麼是新的（1:8-11）                                                                                          

         If nothing changes, then it is reasonable to conclude that nothing in this world is new. This “logical conclusion” might have satisfied people in Solomon’s day, but it startles us today. After all, we are surrounded by, and dependent on, a multitude of marvels that modern science has provided for us—everything from telephones to pacemakers and miracle drugs. How could anybody who watched Neil Armstrong walk on the moon agree with Solomon that nothing is new under the sun?                                       如果沒有什麼改變，那麼就可以合理地得出結論：這個世界上沒有什麼是新的。這個「邏輯結論」可能會讓所羅門時代的人們感到滿意，但今天卻讓我們大吃一驚。畢竟，我們被現代科學為我們提供的眾多奇蹟所包圍並依賴它們 — 從電話到起搏器和神奇藥物的一切。看過尼爾阿姆斯壯在月球上行走的人怎麼會同意所羅門的觀點：在陽光之下沒有什麼新鮮事？                              In this discussion, Solomon stopped being a scientist and became a historian. Let’s follow the steps in his reasoning.                                                                                                                                             在這次討論中，所羅門不再是科學家，而是歷史學家。讓我們跟隨祂的推理步驟。                        Man wants something new (v. 8). Why? Because everything in this world ultimately brings weariness, and people long for something to distract them or deliver them. They are like the Athenians in Paul’s day, spending their time “in nothing else, but either to tell, or to hear some new thing” (Acts 17:21). But even while they are speaking, seeing, and hearing these “new things,” they are still dissatisfied with life and will do almost anything to find some escape. Of course, the entertainment industry is grateful for this human hunger for novelty and takes advantage of it at great profit.                           人想要新的東西（8節）。為什麼？因為這個世界上的一切最終都會帶來疲倦，人們渴望有一些東西可以分散他們的注意力或釋放他們。他們就像保羅時代的雅典人一樣，「不顧別的事，只去講述新事，或聽新事」（使徒行傳 17:21）。但即使他們在談論、看到和聽到這些“新事物”，他們仍然對生活不滿意，並且會做幾乎任何事情來尋找逃避。當然，娛樂業很感激人類對新奇事物的渴望，並利用它獲得了巨大的利潤。                                                                                       In Ecclesiastes 3:11, Solomon explains why men and women are not satisfied with life: God has put “eternity in their heart” (niv, nasb, nkjv) and nobody can find peace and satisfaction apart from Him. “Thou hast made us for Thyself,” prayed St. Augustine, “and our hearts are restless until they rest in Thee.” The eye cannot be satisfied until it sees the hand of God, and the ear cannot be satisfied until it hears the voice of God.  We must respond by faith to our Lord’s invitation, “Come unto me … and I will give you rest” (Matt. 11:28).                                                                                                                                   在傳道書 3:11 中，所羅門解釋了為什麼男人和女人對生活不滿意：上帝已將「永恆放在他們心裡」（niv, nasb, nkjv），除了他，沒有人能找到平安和滿足。 “你為自己創造了我們，”聖奧古斯丁祈禱道，“我們的心在安息於你之前是焦躁不安的。”眼睛若不看見上帝的手，就無法得到滿足；耳朵除非聽到上帝的聲音，就無法滿足。 我們必須憑信心回應主的邀請：「到我這裡來…我就使你們得安息」（太 11:28）。                                                                                                      The world provides nothing new (vv. 9–10). Dr. H. A. Ironside, longtime pastor of Chicago’s Moody Church, used to say, “If it’s new, it’s not true; and if it’s true, it’s not new.” Whatever is new is simply a recombination of the old. Man cannot “create” anything new because man is the creature, not the Creator. “That which hath been is now, and that which is to be hath already been” (3:15). Thomas Alva Edison, one of the world’s greatest inventors, said that his inventions were only “bringing out the secrets of nature and applying them for the happiness of mankind.”                                                                    世界並沒有提供任何新東西（9-10節）。芝加哥慕迪教會的長期牧師H.A. 艾恩賽德(H. A. Ironside)博士曾經說過,「如果它是新的，那它就不是真的；若如果它是新的，那它就不是真的；」如果是真的，那麼這它就不是什麼新鮮事了。任何新事物都只是舊事物的重組。人無法「創造」任何新事物，因為人是受造物，而不是造物主。 「已有的事現在是，將來的事已經有了」（3:15）。世界上最偉大的發明家之一托馬斯·阿爾瓦·愛迪生(Thomas Alva Edison)說，"他的發明只是「揭發大自然的秘密，並將其應用於造福人類  」。                                                                  Only God can create new things, and He begins by making sinners “new creatures” when they trust Jesus Christ to save them (2 Cor. 5:17). Then they can walk “in newness of life” (Rom. 6:4), sing a “new song” (Ps. 40:3), and enter into God’s presence by a “new and living way” (Heb. 10:20). One day, they will enjoy “a new heaven and a new earth” (Rev. 21:1) when God says, “Behold, I make all things new” (Rev. 21:5).                                                                                                                                                  只有上帝才能創造新事物，當罪人相信耶穌基督來拯救他們時，祂首先創造他們為「新造的人」（哥林多後書 5:17）。然後他們就能「以新的生命行事」（羅馬書6:4），唱「新歌」（詩篇40:3），並透過一條「又新又活的路」（來1:3）進入上帝的面前。有一天，當神說：「看哪，我將一切都更新了」（啟 21：5）時，他們將享受「新天新地」（啟 21：1）。                                                                                                                                                                  

952 英翻中 (652) Ecclesiastes (二) 傳道書(二) 01/02/2025

 952 英翻中 (652)                   Ecclesiastes (二)                          傳道書(二)                      01/02/2025

The Analysis                                                                                                                                                分析                                                                                                                                                        Refer back to the outline of Ecclesiastes, at the beginning of this study on Ecclesiastes, and note the places where Solomon admonished us to enjoy life and be satisfied with what God has assigned to us. 回顧傳道書的大綱，在本次傳道書研究的開頭，請注意所羅門勸告我們要享受生活並滿足        上帝所分配給我們的恩賜。                                                                                                                                In Ecclesiastes 12:8–12, Solomon explained how he wrote this book: he sought out the best words and arranged them in the best order. As he wrote, he included “goads” to prod us in our thinking and “nails” on which to hang some practical conclusions. Keep this in mind as you study. His work was inspired by God because he was guided by the one “Shepherd” (Ps. 80:1).                                                        在傳道書 12 章 8-12 節中，所羅門解釋了他是如何寫這本書的：他尋找最好的詞語，並以最好的順序排列它們。正如他所寫，他加入了「刺激物」來刺激我們的思考，也加入了「釘」來讓我們得出一些實際的結論。當你學習時，請記住這一點。他的工作受到上帝的啟發，因為他受到「大牧人」的引導（詩篇 80:1）。

The Application                                                                                                                                              應用                                                                                                                                                              What is the practical application of this book for us today? Is Ecclesiastes nothing but an interesting exhibit in a religious museum, or does it have a message for people in the information age?                  這本書對我們今天的實際應用是什麼？ 《傳道書》只不過是宗教博物館裡有趣的展覽聖經，還是對這資訊時代的人們有什麼啟示？                                                                                                                 Its message is for today. After all, the society which Solomon investigated a millennium before the birth of Christ was not too different from our world today. Solomon saw injustice to the poor (4:1–3), crooked politics (5:8), incompetent leaders (10:6–7), guilty people allowed to commit more crime (8:11), materialism (5:10), and a desire for “the good old days” (7:10). It sounds up-to-date, doesn’t it?          是針對今日這时代的信息。畢竟，所羅門在基督誕生前一千年他所研究的社會與我們今天的世界並沒有太大的不同。所羅門看到了對窮人的不公義（4:1-3）、扭曲的政治（5:8）、無能的領導人（10:6-7）、有罪的人被允許犯下更多的罪行（8 :11）、物質主義（5 :10)，以及對「美好時光」的渴望(7:10)。聽起來很很新，不是嗎？                                                                                   If you have never trusted Jesus Christ as your Savior, then this book urges you to do so without delay. Why? Because no matter how much wealth, education, or social prestige you may have, life without God is futile. You are only “chasing after the wind” if you expect to find satisfaction and personal fulfillment in the things of the world. “For what shall it profit a man, if he should gain the whole world, and lose his own soul?” asked Jesus (Mark 8:36).                                                                          如果你從未相信耶穌基督是你的救主，那麼這本書敦促你立即這樣做。為什麼？因為無論你有多少財富、教育程度或社會聲望，沒有上帝的生活都是徒勞無功的。如果你期望在世間的事物中找到滿足感和個人成就感，那麼你只是在「追風」。 “人若賺得全世界，卻賠上自己的靈魂，有什麼益處呢？”耶穌問（可 8:36）。                                                                                                      Solomon experimented with life and discovered that there was no lasting satisfaction in possessions, pleasures, power, or prestige. He had everything, yet his life was empty! There is no need for you and me to repeat these experiments. Let’s accept Solomon’s conclusions and avoid the heartache and pain that must be endured when you experiment in the laboratory of life. These experiments are costly, and one of them could prove fatal.                                                                                                             所羅門對生活進行了實驗，發現財富、快樂、權力或聲望並不能帶來持久的滿足。他擁有了一切，但他的生活卻是空虛的！你我沒有必要重複這些實驗。讓我們接受所羅門的結論，避免在生命實驗室進行實驗時必須忍受的心痛和痛苦。這些實驗成本高昂，其中一項可能會致命。                                                                                                                                                                        When you belong to the family of God through faith in the Son of God, life is not monotonous: it is a daily adventure that builds character and enables you to serve others to the glory of God. Instead of making decisions on the basis of the vain wisdom of this world, you will have God’s wisdom available to you (James 1:5).                                                                                                                                                當你透過對神的兒子的信仰而成為神的家中的一員時，生活就不再單調了：它是每天的冒險，可以塑造品格，使你能夠為他人服務以榮耀神。你不再根據這個世界的虛妄智慧來做決定，而是擁有上帝的智慧（雅各書1:5）。                                                                                                      As far as wealth and pleasure are concerned, God gives to us “richly all things to enjoy” (1 Tim. 6:17). “The blessing of the Lord makes one rich, and He adds no sorrow with it” (Prov. 10:22 nkjv). The wealth and pleasures of the world do not satisfy, and the quest for power and position is futile. In Jesus Christ we have all that we need for life and death, time and eternity.                                                                  當你透過對神的兒子的信仰而成為神的家中的一員時，生活就不再單調了：它是每天的冒險，可以塑造品格，使你能夠為他人服務以榮耀神。你不再根據這個世界的虛妄智慧來做決定，而是擁有上帝的智慧（雅各書1:5）。 就財富和享樂而言，神賜給我們「豐豐富富的一切，可以享受」（提摩太前書 6:17）。 「耶和華所賜的福，使人富足，不加上憂愁」（箴 10:22 NKJV）。世間的財富和享樂並不能滿足，對權力和地位的追求也是徒勞無功的。在耶穌基督裡，我們擁有生與死、時間與永恆所需的一切。                                                                                           If there is one truth that Solomon emphasizes in this book, it is the certainty of death. No matter what Life is not worth living! Consider: A.The monotony of life. 1:4–11 Solomon enjoyed or accomplished, the frightening shadow of death was always hovering over him. But Jesus Christ has defeated death and is “the resurrection and the life” (John 11:25). The victory of His resurrection means that our “labor is not in vain in the Lord” (1 Cor. 15:58).    如果所羅門在這本書中強調了一個真理，那就是死亡的必然性。無論如何，人生都不值得過！考慮： A. 人生的單調。 1:4-11 所羅門享受或成就了，死亡的可怕陰影卻始終籠罩在他身上。但耶穌基督已經戰勝了死亡，並且是「復活和生命」（約翰福音11:25）。祂復活的得勝意味著我們「在主裡的勞苦不是徒然的」（哥林多前書 15:58）。                                                                                                                                                     If you don’t know Jesus Christ as your Savior, then all that you work for and live for will ultimately perish; and you will perish too. But faith in Jesus Christ brings you the gift of eternal life and the privilege of serving Him and investing your years in that which is eternal. So, the first message of Ecclesiastes is turn from the futility of sin and the world, and put your faith in Jesus Christ (John 3:16; Eph. 2:8–10). But if you are a believer in Jesus Christ and have received the gift of eternal life, then Solomon asks you, “Are you living for the Lord or for the things of the world?” Remember, Solomon knew God and was greatly blessed by Him, yet he turned from the Lord and went his own way. No wonder he became pessimistic and skeptical as he looked at life! He didn’t have God’s perspective because he wasn’t living for God’s purposes.                                                                                                         如果你不認識耶穌基督為你的救主，那麼你為之工作和生活的一切最終都會滅亡；你也會滅亡。但對耶穌基督的信仰會帶給你永生的禮物和服事祂的特權，並將你的歲月投入永恆的事。因此，傳道書的第一個信息就是遠離罪和世界的虛空，並相信耶穌基督（約翰福音 3：16；弗 2：8-10）。但如果你是耶穌基督的信徒，並接受了永生的恩賜，那麼所羅門會問你：“你是為主而活，還是為世上的事而活？”請記住，所羅門認識神，並蒙他大大賜福，但他卻背離了神，偏行己路。難怪他看待生活變得悲觀和懷疑！他沒有神的視角，因為他沒有為神的目的而活。                                                                                                                                                                        More than one professed Christian has followed Solomon’s bad example and started living for the things of this world. Paul wrote about one of his associates in ministry, “Demas hath forsaken me, having loved this present world” (2 Tim. 4:10). The apostle John warned, “Love not the world, neither the things that are in the world” (1 John 2:15), and James admonished us to keep ourselves “unspotted from the world” (1:27).                                                                                                                                           不只一位自稱基督徒的人效法所羅門的壞榜樣，開始為今世的事物而活。保羅在談到他的一位事工同事時寫道：「底馬因為愛現今的世界，就離棄了我」（提後書 4:10）。使徒約翰警告：「不要愛世界和世界上的事」（約翰一書 2:15），雅各勸告我們要保守自己「不受世界的玷污」（1:27）。                                                                                                                                                When you start living for the world instead of for the will of God, you begin to look at life from the wrong perspective: “under the sun” and not “above the sun.” Instead of seeking “those things which are above” (Col. 3:1ff.), you start majoring on the things that are below. This wrong vision soon causes you to adopt wrong values, and you stop living for the eternal. The result is disappointment and defeat; the only remedy is repentance and confession of sin (1 John 1:9).                                                                      當你開始為世界而不是為神的旨意而活時，你就開始從錯誤的角度看待生命：“在日光之下”，而不是“在日光之上”。你不再尋求「上面的事」（歌羅西書 3:1ff.），而是開始專注於下面的事。這種錯誤的願景很快就會導致你採取錯誤的價值觀，並且你不再為永恆而活。結果就是失望、失敗；唯一的補救辦法就是悔改和認罪（約翰一書 1:9）。                                                              Ecclesiastes also contains a message for the faithful believer who wants to serve the Lord and have a fulfilled life in Jesus Christ. Solomon says, “Don’t bury your head in the sand and pretend that problems don’t exist. They do! Face life honestly, but look at life from God’s perspective. Man’s philosophies will fail you. Use your God-given wisdom, but don’t expect to solve every problem or answer every question. The important thing is to obey God’s will and enjoy all that He gives you. Remember, death is coming—so, be prepared!”                                                                                                   傳道書也包含了那些想要事奉主並在耶穌基督裡過充實生活的忠實信徒的信息。所羅門說：「不要把頭埋在沙裡，假裝問題不存在。他們做到了！誠實地面對生活，但要從上帝的角度看生活。人類的哲學會讓你失敗。運用上帝給你的智慧，但不要指望解決每一個問題或回答每一個問題。重要的是遵行神的旨意，享受神所賜給你的一切。請記住，死亡即將來臨——所以，做好準備！                                                                                                                                                     Perhaps this message is best summarized in the prayer of Moses: “So teach us to number our days, that we may apply our hearts unto wisdom” (Ps. 90:12).                                                                                       摩西的禱告或許最好地概括了這個信息：「求你教導我們數算自己的日子，好使我們的心追求智慧」（詩篇 90:12）。                                                                                                                               I opened this chapter by quoting some metaphors that describe “life,” and I want to quote one more. It’s from the popular American novelist Peter De Vries: “Life is a crowded superhighway with bewildering cloverleaf exits on which a man is liable to find himself speeding back in the direction he came.”                                                                                                                                                                     我在本章開頭引用了一些描述「生命」的比喻，我想再引用一個。這句話出自美國著名小說家彼得·德·弗里斯之口：“生活是一條擁擠的高速公路，有令人眼花繚亂的立體出口，一個人很容易發現自己正在加速返回原來的方向。”                                                                                                 That need not happen to you! King Solomon has already explored the road exhaustively and given us a dependable map to follow. And if we follow God’s Word, we will be satisfied.                                         這不必發生在你身上！所羅門王已經徹底探索了這條道路，並為我們提供了可靠的地圖供我們遵循。如果我們遵循神的話語，我們就會感到滿足。                                                                                Are you ready for the journey?                                                                                                                      您準備好踏上旅程嗎?                                                                                                                                  What will life be for you: vanity or victory.                                                                                                  你的生活將會是什麼：虛空或是勝利。

951 英翻中 (651) Happy New Year! 祝新年快樂! 01/01/2025

951 英翻中 (651)            Happy New Year!      祝新年快樂!                                       01/01/2025

Introduction to the Book of Ecclesiastes                                                                                                    傳道書簡介 

When I was asked to launch an Old Testament series of Be books, I could think of no better book to start with than Ecclesiastes. And I could think of no better title than Be Satisfied, because that’s what Ecclesiastes is about.                                                                                                                                  當我被要求推出舊約聖經系列書籍時，我想不出比《傳道書》更好的開頭書了。我想不出比《心滿意足》更好的書名了，因為這就是傳道書的內容.                                                                               “Life is filled with difficulties and perplexities,” King Solomon concluded, “and there’s much that nobody can understand, let alone control. From the human point of view, it’s all vanity and folly. But life is God’s gift to us, and He wants us to enjoy it and use it for His glory. So, instead of complaining about what you don’t have, start giving thanks for what you do have—and be satisfied!”                                 「生活充滿了困難和困惑，」所羅門王總結道，「有很多事情沒人能理解，更不用說控制了。從人的角度來看，這都是虛榮和愚蠢的。但生命是神給我們的禮物，祂希望我們享受它並為了祂的榮耀而使用它。所以，不要抱怨你沒有的東西，而是要開始感謝你所擁有的東西——並感到滿足！                                                                                                                                                         Our Jewish friends read Ecclesiastes at the annual Feast of Tabernacles, a joyful autumn festival of harvest. It fits! For Solomon wrote, “There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labor. This also I saw, that it was from the hand of God” (Eccl. 2:24). Even the apostle Paul (who could hardly be labeled a hedonist) said that God gives to us “richly all things to enjoy” (1 Tim. 6:17).                                                                                             我們的猶太朋友在一年一度的住棚節（一個歡樂的秋季豐收節）上閱讀傳道書。很合適！所羅門寫道：「對人來說，沒有什麼比吃喝並在勞苦中享福更好的了。我也看出這是出於神的手」（傳 2:24）。甚至使徒保羅（他很難被稱為享樂主義者）也說神「豐豐富富地賜給我們一切可以享受的東西」（提摩太前書 6:17）。                                                                                                    Life without Jesus Christ is indeed “vanity and vexation of spirit” (Eccl. 1:14). But when you know Him personally, and live for Him faithfully, you experience “fullness of joy [and] pleasures forever more” (Ps. 16:11).                                                                                                                                       沒有耶穌基督的生活確實是「虛空，心靈煩惱」（傳1:14）。但當你親自認識祂並忠實地為祂而活時，你就會體驗到「滿足的喜樂和永遠的福樂」（詩篇 16:11）。

CHAPTER ONE 第一章 傳道書                                                                                                          Eccesiastes 1:1–3   1:1-3                                                                                                                              IS LIFE WORTH LIVING?                                                                                                                        生命值得過嗎？ 

Vanity of vanities,” lamented Solomon, “all is vanity!” Solomon liked that word vanity; he used it thirty-eight times in Ecclesiastes as he wrote about life “under the sun.” The word means “emptiness, futility, vapor, that which vanishes quickly and leaves nothing behind.”                                                    「 虛空中的虛空，」所羅門哀嘆道，“一切都是虛空！ ”所羅門喜歡「虛榮」這個詞。他在《傳道書》中描述「日光之下」的生活時使用了三十八次。這個字的意思是「空虛、徒勞、蒸氣、迅速消失、不留任何東西」。                                                                                                                            From the human point of view (“under the sun”), life does appear futile; and it is easy for us to get pessimistic. The Jewish writer Sholom Aleichem once described life as “a blister on top of a tumor, and a boil on top of that.” You can almost feel that definition!                                                                                    從人類的角度（「日光之下」）來看，生命確實顯得徒勞無功；我們很容易變得悲觀。猶太作家肖洛姆·阿萊赫姆 (Sholom Aleichem) 曾將生命描述為「腫瘤上的水泡，以及腫瘤上的癤子」。你幾乎可以感覺到這個定義！                                                                                                                The American poet Carl Sandburg compared life to “an onion—you peel it off one layer at a time, and sometimes you weep.” And British playwright George Bernard Shaw said that life was “a series of inspired follies.”                                                                                                                                                     美國詩人卡爾·桑德堡將生活比作「洋蔥——你一次把它一層一層地剝下來，有時你會哭泣」。英國劇作家蕭伯納說，生活是「一系列受啟發的愚蠢行為」。                                                         When you were studying English literature in school, you may have read Matthew Arnold’s poem “Rugby Chapel” in which he includes this dark description of life:                                                                       當你在學校學習英國文學時，你可能讀過馬修·阿諾德的詩《橄欖球教堂》，其中他對生活進行了這樣黑暗的描述：  

                       Most men eddy about                  大多數男人                                                                                               Here and there—eat and drink,    這裡或那裡旋轉——吃喝，                                                                 Chatter and love and hate,,           閒聊，愛與恨，                                                                                     Gather and squander, are raised    聚會和聚會。                                                                                        Aloft, are hurl’d in the dust,           聚財揮霍，高高在上，被扔在塵土裡，                                            Striving blindly, achieving             盲目地奮鬥，一事無成                                                                        Nothing; and then they die—         然後他們就死了——                                                                                                  

         What a relief to turn from these pessimistic views and hear Jesus Christ say, “I am come that they might have life, and that they might have it more abundantly” (John 10:10). Or to read Paul’s majestic declaration, “Therefore, my beloved brethren, be steadfast, unmovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:58 nkjv).                                          擺脫這些悲觀的觀點，聽到耶穌基督說：「我來了，是要叫人得生命，並且得的更豐盛」（約翰福音 10:10），這真是一種解脫。或讀保羅的莊嚴宣言：「所以，我親愛的弟兄們，你們要堅定不移，不可動搖，常常多多做主的工，因為知道你們的勞苦在主裡不是徒然的」（哥林多前書15 :58 nkjv ）。                                                                                                                                         Life is “not in vain” if it is lived according to the will of God, and that is what Solomon teaches in this neglected and often misunderstood book.                                                                                                      如果按照上帝的旨意生活，生命就“不是徒勞的”，這就是所羅門在這本被忽視且經常被誤解的書中所教導的。                                                                                                                                            Before we embark on a study of Ecclesiastes, let’s first get acquainted with the author and his aim in writing the book. We also want to get an overview of the book so we can better understand his approach to answering the question “Is life really worth living?”                                                                        在我們開始研究傳道書之前，讓我們先了解作者和他寫這本書的目的。我們也想大致了解這本書，以便更好地理解他回答「生活真的值得過嗎？」這個問題的方法。

The Author                                                                                                                                                    作者                                                                                                                                                                Nowhere in this book did the author give his name, but the descriptions he gave of himself and his experiences would indicate that the writer was King Solomon. He called himself “son of David” and “king in Jerusalem” (1:1, 12), and he claimed to have great wealth and wisdom (2:1–11; 1:13; see 1 Kings 4:20–34; 10:1ff.). In response to Solomon’s humble prayer, God promised him both wisdom and wealth (1 Kings 3:3–15); and He kept His promise.                                                                                               在這本書中，作者沒有透露他的名字，但他對自己和他的經歷的描述表明作者是所羅門王。他自稱為「大衛的子孫」和「耶路撒冷的王」（1:1, 12），並聲稱擁有​​巨大的財富和智慧（2:1-11；1:13；參考列王紀上4:20 -34 ; 10:1ff.)。為了回應所羅門謙卑的祈禱，上帝應許祂智慧和財富（列王記上 3：3-15）；他信守了他的承諾。                                                                                      Twelve times in Ecclesiastes the author mentioned “the king,” and he made frequent references to the problems of “official bureaucracy” (4:1–3; 5:8; 8:11; 10:6–7). Keep in mind that Solomon ruled over a great nation that required a large standing army and extensive government agencies. He carried on many costly building projects and lived in luxury at court (1 Kings 9:10–28; 10:1ff.; 2 Chron. 1:13–17). Somebody had to manage all this national splendor, and somebody had to pay for it!                                    作者在《傳道書》中十二次提到“王”，並經常提到“官方官僚機構”的問題（4:1-3；5:8；8:11；10:6-7）。請記住，所羅門統治著一個偉大的國家，需要一支龐大的常備軍和廣泛的政府機構。他進行了許多耗資巨大的建築工程，並在宮廷中過著奢華的生活（列王記上 9：10-28；10：1 比照研究；歷代誌下 1：13-17）。必須有人來管理這一切國家的輝煌，也必須有人為此付出代價！

      Solomon solved the problem by ignoring the original boundaries of the twelve tribes of Israel and dividing the nation into twelve “tax districts,” each one managed by an overseer (1 Kings 4:7–19). In time, the whole system became oppressive and corrupt, and after Solomon died, the people begged for relief (2 Chron. 10). As you study Ecclesiastes, you sense this background of exploitation and oppression.                                                                                                                                                             所羅門解決了這個問題，他無視以色列十二支派的原始邊界，將國家分為十二個“稅區”，每個稅區由一名監督管理（列王記上 4：7-19）。隨著時間的推移，整個體制變得壓迫和腐敗，所羅門死後，人們乞求救濟（歷代誌下 10）。當你學習傳道書時，你會感受到剝削和壓迫的背景。                                                                                                                                                                        King Solomon began his reign as a humble servant of the Lord, seeking God’s wisdom and help (1 Kings 3:5–15). As he grew older, his heart turned away from Jehovah to the false gods of the many wives he had taken from foreign lands (1 Kings 11:1ff.). These marriages were motivated primarily by politics, not love, as Solomon sought alliances with the nations around Israel. In fact, many of the things Solomon did that seemed to bring glory to Israel were actually contrary to the Word of God (Deut. 17:14–20).                                                                                                                                                              所羅門王作為主的謙卑僕人開始了他的統治，尋求上帝的智慧和幫助（列王記上 3：5-15）。隨著年齡的增長，他的心漸漸遠離耶和華，轉向他從外國娶來的許多妻子所信奉的假神（列王記上 11:1比照研究）。這些婚姻主要是出於政治而非愛情，因為所羅門尋求與以色列周圍的國家結盟。事實上，所羅門所做的許多看似為以色列帶來榮耀的事情實際上違背了神的話（申命記 17:14-20）。                                                                                                                                         No amount of money or authority could stop the silent but sure ripening of divine judgment. The famous Scottish preacher Alexander Whyte said that “the secret worm … was gnawing all the time in the royal staff upon which Solomon leaned.” The king’s latter years were miserable because God removed His hand of blessing (1 Kings 11) and maintained Solomon’s throne only because of His promise to David. After Solomon’s death, the nation divided, and the house of David was left with but two tribes, Judah and Benjamin.                                                                                                                             無論有多少金錢或權威都無法阻止神聖審判的悄悄成熟。著名的蘇格蘭傳教士亞歷山大·懷特（Alexander Whyte）說：“那隻秘密蠕蟲……一直在啃噬所羅門所倚靠的王室權杖。”所羅門王的晚年是悲慘的，因為神收回了他祝福的手（列王紀上 11 章），而僅僅因為他對大衛的應許而保住了所羅門的王位。所羅門死後，國家分裂，大衛家族只剩下猶大和便雅憫兩個支派。                Ecclesiastes appears to be the kind of book a person would write near the close of life, reflecting on life’s experiences and the lessons learned. Solomon probably wrote Proverbs (Prov. 1:1; 1 Kings 4:32) and the Song of Solomon (1:1) during the years he faithfully walked with God, and near the end of his life, he wrote Ecclesiastes. There is no record that King Solomon repented and turned to the Lord, but his message in Ecclesiastes suggests that he did.                                                                                          《傳道書》似乎是一種人在生命即將結束時寫的書，反思人生的經歷和教訓。所羅門可能在他忠心與神同行的歲月裡寫下了《箴言》（《箴言》1:1；《列王記上》4:32）和《雅歌》（1:1），在他生命的最後階段，他寫了《傳道書》。沒有記載所羅門王悔改並轉向主，但他在傳道書中的信息表明他確實這樣做了。                                                                                                           He wrote Proverbs from the viewpoint of a wise teacher (1:1–6), and Song of Solomon from the viewpoint of a royal lover (3:7–11), but when he wrote Ecclesiastes, he called himself “the Preacher” (1:1, 2, 12; 7:27; 12:8–10). The Hebrew word is koheleth (koHAY-leth) and is the title given to an official speaker who calls an assembly (see 1 Kings 8:1). The Greek word for “assembly” is ekklesia, and this gives us the English title of the book, Ecclesiastes.                                                                                他從智慧教師的角度寫了《箴言》（1:1-6），從王室情人的角度寫了《雅歌》（3:7-11），但當他寫《傳道書》時，他稱自己為「傳道者」（1:1,2,12；7:27；12:8-10）。希伯來文是 koheleth (ko HAY-leth)，是召集集會的官方發言人的稱呼（參考列王記上 8:1）。希臘文「集會」的意思是 ekklesia，這給了我們這本書的英文書名 Ecclesiastes。                                                        But the Preacher did more than call an assembly and give an oration. The word koheleth carries with it the idea of debating, not so much with the listeners as with himself. He would present a topic, discuss it from many viewpoints, and then come to a practical conclusion. Ecclesiastes may appear to be a random collection of miscellaneous ideas about a variety of topics, but Solomon assures us that what he wrote was orderly (12:9).                                                                                                                                  但傳教士所做的不僅僅是召開集會並發表演講。 koheleth 這個字帶有辯論的意思，與其說是與聽眾辯論，不如說是與他自己辯論。他會提出一個話題，從多個角度來討論，然後得到一個實際的結論。傳道書可能看起來是關於各種主題的各種想法的隨機集合，但所羅門向我們保證他所寫的內容是有序的（12:9）。 現在讓我們考慮一下這本書的目標和發展。                                     Let’s consider now the aim and the development of the book.                                                                     現在讓我們考慮一下這本書的目標和發展。                                                        

The Aim                                                                                                                                                        目標                                                                                                                                                          Solomon has put the key to Ecclesiastes right at the front door: “Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labor which he taketh under the sun?” (1:2–3). Just in case we missed it, he put the same key at the back door (12:8). In these verses, Solomon introduces some of the key words and phrases that are used repeatedly in Ecclesiastes, so we had better get acquainted with them.                                                                                                                          所羅門把傳道書的鑰匙放在了前門：“傳道者說，虛空的虛空，傳道者說, 虛空的虛空。”一切都是虛空。人一切的勞碌，就是他在日光之下的勞碌，有什麼益處呢？ （1：2-3）。以防萬一我們錯過了，他把同一把鑰匙放在後門（12:8）。在這些經文中，所羅門介紹了一些傳道書中反覆使用的關鍵字和短語，所以我們最好熟悉一下它們。                                                                                    Vanity of vanities. We have already noted that Solomon used the word vanity thirty-eight times in this book. It is the Hebrew word hevel, meaning “emptiness, futility, vapor.” The name “Abel” probably comes from this word (Gen. 4:2). Whatever disappears quickly, leaves nothing behind and does not satisfy is hevel, vanity. One of my language professors at seminary defined hevel as “whatever is left after you break a soap bubble.”                                                                                                                              虛空的虛空。我們已經注意到，所羅門在本書中使用了「虛空」這個詞用了三十八次。它是希伯來文hevel，意思是「空虛、徒勞、水氣」。 「亞伯」這個名字可能來自這個字（創 4:2）。凡是迅速消失、不留下任何痕跡、不能滿足的東西都是虛榮空。我在神學院的一位語言教授將hevel定義為「打破肥皂泡後剩下的東西」。                                                                                      Whether he considers his wealth, his works, his wisdom, or his world, Solomon comes to the same sad conclusion: all is “vanity and vexation of spirit” (2:11). However, this is not his final conclusion, nor is it the only message that he has for his readers. We will discover more about that later.                            無論所羅門考慮他的財富、他的工作、他的智慧，還是他的世界，他都會得出同樣可悲的結論：一切都是「虛空和心靈的煩惱」（2:11）。然而，這不是他的最終結論，也不是他向讀者傳達的唯一訊息。稍後我們會發現更多相關內容。                                                                                        Under the sun. You will find this important phrase twenty-nine times in Ecclesiastes, and with it the phrase “under heaven” (1:13; 2:3; 3:1). It defines the outlook of the writer as he looks at life from a human perspective and not necessarily from heaven’s point of view. He applies his own wisdom and experience to the complex human situation and tries to make some sense out of life. Solomon wrote under the inspiration of the Holy Spirit (12:10–11; 2 Tim. 3:16), so what he wrote was what God wanted His people to have. But as we study, we must keep Solomon’s viewpoint in mind: he is examining life “under the sun.”                                                                                                                                                      陽光下。你會在《傳道書》中發現這個重要片語二十九次，同時還有「天下」這個片語（1:13；2:3；3:1）。它定義了作者從人的角度而不一定是從天堂的角度看待生命的觀點。他將自己的智慧和經驗運用到複雜的人類處境中，試圖讓生活變得有意義。所羅門是在聖靈的默示下寫的（12:10-11；提後書 3:16），所以他所寫的就是神希望祂的子民擁有的。但當我們學習時，我們必須牢記所羅門的觀點：他正在審視「日光之下」的生活。                                                       In his Unfolding Message of the Bible, G. Campbell Morgan perfectly summarized Solomon’s outlook: “This man had been living through all these experiences under the sun, concerned with nothing above the sun … until there came a moment in which he had seen the whole of life. And there was something over the sun. It is only as a man takes account of that which is over the sun as well as that which is under the sun that things under the sun are seen in their true light” (Fleming H. Revell Company, 1961, 229).                                                                                                                                            G.坎貝爾摩根在他的《聖經啟示》中完美地概括了所羅門的觀點：「這個人經歷了日光之下的所有這些經歷，對太陽之上的一切都不關心……直到有一天，他看到了一切。太陽上方有東西。只有當一個人考慮到太陽之上和太陽之下的事物時，才能看到太陽之下事物的真實光芒」（Fleming H. Revell Company, 1961, 229）。                                                                                            Profit. The Hebrew word yitron, usually translated “profit,” is used ten times in Ecclesiastes (1:3; 2:11, 13 [excelleth]; 3:9; 5:9, 16; 7:12 [excellency]; 10:10, 11 [better]). It is used nowhere else in the Old Testament, and its basic meaning is “that which is left over.” It may be translated “surplus, advantage, gain.” The word “profit” is just the opposite of “vanity.” Solomon asks, “In the light of all the puzzles and problems of life, what is the advantage of living? Is there any gain?”                                         利潤。希伯來文單字yitron，通常被翻譯為“利潤”，在傳道書中使用了十次（1:3; 2:11, 13 [excelleth]; 3:9; 5:9, 16; 7:12 [excellecy]; 10: 10, 11 [更好]）。它在舊約中沒有其他地方使用過，其基本意義是「剩下的」。它可以翻譯為“剩餘、優勢、增益”。 「利潤」這個字與「虛榮」正好相反。所羅門問：「面對生活中的種種困惑和問題，活著還有什麼好處呢？有什麼收穫嗎？           Labor. At least eleven different Hebrew words are translated “labor” in our Authorized Version, and this one is amal, used twenty-three times in Ecclesiastes. It means “to toil to the point of exhaustion and yet experience little or no fulfillment in your work.” It carries with it the ideas of grief, misery, frustration, and weariness. Moses expressed the meaning of this word in Deuteronomy 26:7 and Psalm 90:10. Of course, looked at only “under the sun,” a person’s daily work might seem to be futile and burdensome, but the Christian believer can always claim 1 Corinthians 15:58 and labor gladly in the will of God, knowing his labor is “not in vain in the Lord.”                                                                                 勞動。在我們的授權版本中，至少有 11 個不同的希伯來語單字被翻譯為“勞動”，其中一個是 amal，在傳道書中使用了 23 次。它的意思是「辛苦工作到精疲力盡的地步，但在工作中卻很少或根本沒有成就感」。它帶有悲傷、痛苦、沮喪和疲倦的想法。摩西在申命記 26:7 和詩篇 90:10 中表達了這個字的意思。當然，僅從「日光之下」來看，一個人的日常工作似乎是徒勞和繁重的，但基督徒信徒總是可以宣稱哥林多前書15:58 並樂意按照上帝的旨意工作，因為知道他的工作是“在主裡，這不是徒勞的。”                                                                                                                                                             Man. This is the familiar Hebrew word adam (Gen. 1:26; 2:7, 19) and refers to man as made from the earth (adama in the Hebrew: Gen. 2:7; 3:19). Of course, man is made in the image of God, but he came from the earth and returns to the earth after death. Solomon used the word forty-nine times as he examined “man under the sun.”                                                                                                                              男人。這是熟悉的希伯來文「亞當」（創1:26；2:7、19），指的是大地造的人（希伯來文的阿達瑪：創2: 7；3:19）。當然，人是按照上帝的形象創造的，但祂來自地球，死後又回到地球。所羅門在審視「日光之下的人」時，使用了這個字四十九次。                                                                                                                                                                         These are the basic words found in the opening verses of Ecclesiastes, but there are a few more key words that we need to consider.                                                                                                                       這些是傳道書開頭幾節中的基本詞語，但還有一些關鍵字我們需要考慮。                        Evil. This word is used thirty-one times and in the King James Version (kjv) is also translated “sore” (1:13; 4: 8), “hurt” (5:13; 8:9), “mischievous” (10:13), “grievous” (2:17), “adversity” (7:14), “wickedness” (7:15), and “misery” (8:6). It is the opposite of “good” and covers a multitude of things: pain, sorrow, hard circumstances, and distress. It is one of King Solomon’s favorite words for describing life as he sees it “under the sun.”                                                                                                                           邪惡的。這個字被使用了三十一次，在英王欽定本(KJV) 中也被翻譯為「疼痛」(1:13; 4:8)、「傷害」(5:13; 8:9)、「惡作劇」( 10:13）、「憂愁」（2:17）、「逆境 」（7:14）、「邪惡」（7:15）和「苦難」（8:6）。它與「好」相反，涵蓋多種事物：痛苦、悲傷、艱難的環境和痛苦。這是所羅門王最喜歡的詞之一，用來描述他所看到的「日光之下」的生活。                                                                                                                         Joy. In spite of his painful encounters with the world and its problems, Solomon does not recommend either pessimism or cynicism. Rather, he admonishes us to be realistic about life, accept God’s gifts, and enjoy them (2:24; 3:12–15, 22; 5:18–20; 8:15; 9:7–10; 11:9–10). After all, God gives to us “richly all things to enjoy” (1 Tim. 6:17). Words related to joy (enjoy, rejoice, etc.) are used at least seventeen times in Ecclesiastes. Solomon does not say, “Eat, drink, and be merry, for tomorrow you die!” Instead, he advises us to trust God and enjoy what we do have rather than complain about what we don’t have. Life is short and life is difficult, so make the most of it while you can.                                              喜悅。儘管所羅門經歷了與世界及其問題的痛苦遭遇，但他並不建議悲觀或憤世嫉俗。相反，他告誡我們要現實地對待生活，接受上帝的恩賜並享受它們（2:24; 3:12-15, 22; 5:18-20; 8:15; 9:7-10; 11:9 –10）。畢竟，神賜給我們「豐豐富富的一切，可以享受」（提摩太前書 6:17）。傳道書中至少使用了十七次與喜樂有關的字詞（享受、喜樂等）。所羅門並沒有說：“吃喝玩樂，因為明天你就會死！”相反，他建議我們相信上帝並享受我們所擁有的，而不是抱怨我們沒有的。生命短暫且艱難，所以要盡可能地充分利用它。                           Wisdom. Since it is one of the Old Testament wisdom books, Ecclesiastes would have something to say about both wisdom and folly. There are at least thirtytwo references to “fools” and “folly” and at least fifty-four to “wisdom.” King Solomon was the wisest of men (1 Kings 4:31), and he applied this wisdom as he sought to understand the purpose of life “under the sun.” The Preacher sought to be a philosopher, but in the end, he had to conclude, “Fear God, and keep his commandments” (12:13).                   智慧。由於傳道書是舊約智慧書之一，它對智慧和愚昧都有話要說。其中至少有三十二次提到“傻瓜”和“愚蠢”，至少有五十四次提到“智慧”。所羅門王是世上最有智慧的人（列王記上 4:31），他運用這智慧去理解「日光之下」生命的目的。傳道者試圖成為哲學家，但最終他不得不得出結論：「敬畏上帝，遵守祂的誡命」（12:13）。            God. Solomon mentions God forty times and always uses “Elohim” and never “Jehovah.” Elohim (“God” in the English Bible) is the Mighty God, the glorious God of creation who exercises sovereign            上帝。所羅門四十次提到上帝，並且總是使用“埃洛希姆”而不是“耶和華”。 Elohim（英文聖經中的「上帝」）是全能的上帝，是行使至高權能的榮耀的創造之神。          power. Jehovah (“LORD” in the English Bible) is the God of the covenant, the God of revelation who is eternally selfexistent and yet graciously relates Himself to sinful man. Since Solomon is dealing exclusively with what he sees “under the sun,” he uses “Elohim.”                                                                        耶和華（英文聖經中的「主」）是立約之上帝，是啟示之神，祂是永恆的自我存在，但又仁慈地將自己與罪人聯繫起來。由於所羅門專門處理他在“日光之下”所看到的事物，因此他使用“Elohim”。                                                                                                                   Before we leave this study of the vocabulary of Ecclesiastes, we should note that the book abounds in personal pronouns. Since it is an autobiography this is to be expected. Solomon was the ideal person to write this book, for he possessed the wealth, wisdom, and opportunities necessary to carry out the “experiments” required for this investigation into the meaning of life. God did not make King Solomon disobey just so he could write this book, but He did use Solomon’s experiences to prepare him for this task.                                                                                                                                                             在我們結束對傳道書詞彙的研究之前，我們應該注意到這本書中有大量的人稱代名詞。既然這是一本自傳，這是可以預料的。所羅門是寫這本書的理想人選，因為他擁有進行生命意義調查所需的「實驗」所需的財富、智慧和機會。上帝並沒有讓所羅門王違背命令，只是為了讓他寫這本書，但他確實利用所羅門的經歷來為他完成這項任務做好準備。